Advances in Social Science, Education and Humanities Research, volume 478 Proceedings of the 2nd Tarumanagara International Conference on the Applications of Social Sciences and Humanities (TICASH 2020)
The Influence of Yogyakarta’s Philosophical Axis on City Spatial Aurelia Wipranata1*, Liong Ju Tjung1
1Tarumanagara University;Urban and Regional Planning, Real Estate Focused *Corresponding author. Email: [email protected]
ABSTRACT The city of Yogyakarta is a cultural city on the island of Java that still has the character of the Islamic Mataram kingdom with this kingdom a city was formed with cultural influence and then the city of Yogyakarta. One form of culture that is owned by the city of Yogyakarta is the history of the Philosophical Axis, namely 3 (three) important monuments that are on the main street of the city of Yogyakarta. This axis illustrates the journey of one's life which will ultimately pass away to the Creator. In addition, the respect of the people of Yogyakarta City towards the Sultan is manifested by the obedience of its citizens not to build buildings higher than Sitihinggil, this indicates that the Sultan is the leader or king of the people of Yogyakarta City. Then this regulation is translated into a regulation that currently divides the Philosophical Axis area into 2 (two) parts, namely the Keraton Strategic Area and the Philosophical Axis Strategic Area. The results of this study in the form of a correlation between the culture that has long existed in the city of Yogyakarta with the current spatial structure, the goal is to look for the privileges of the main elements along the path of the Philosophical Axis of the City of Yogyakarta, find out more about the magnitude of the influence of the Sultan's power and culture which is reflected both from the behavior the people especially in their spatial layout. As well as elements that are still needed by the people of Yogyakarta City in terms of spatial and needs in large ceremonies such as Grebeg Maulud which has a series of ceremonial procedures that require public space and involve the community to participate in these traditional ceremonies, also become an object of tourism for tourists in witnessing a series of this traditional ceremony. So, it can be concluded with the existence of this Philosophical Axis, the economy and tourism of the City of Yogyakarta become more alive because tourists who come are given knowledge about the history of the Philosophical Axis. The specialty of the main element in the city of Yogyakarta is the space for the community during the Grebeg Maulud traditional ceremony, the flexibility of the function of the main road used as the route of this traditional ceremony. Keywords: Philosophical Axis, The History of Yogyakarta, Cosmos
referred to as a special area of Jogjakarta. It still holds its 1. INTRODUCTION customary habits, namely the culture of the palace, which until now still has a major role in the Jogjakarta DIY City as a place to live creatures in it, where every individual administration. This customary custom then becomes a contained in it can interact and move with each other. City cosmological map for Javanese people in guiding life. as a place where various kinds of races, ethnicities and cultures meet each other doing acculturation and interact with each other. A city is certainly inseparable from the 1.1. Related Work elements of the people in it. These elements include a culture of norms adhered to by the people strongly attached According to the history of the city the research has been divided into two categories of analysis. and sometimes become an identity of the city or part of the community. A culture that is formed in a civilization, will eventually shape the patterns of life of the surrounding community and in the end the culture will 'manifest' in the unity of space or the cosmos of the city [1]. In Indonesia, with the separate island nations each area or city having its cultural peculiarities, many of Indonesia's regions still hold tightly to the local culture or still hold onto the customs of that culture. One of them is Jogjakarta, an area that is
Copyright © 2020 The Authors. Published by Atlantis Press SARL. This is an open access article distributed under the CC BY-NC 4.0 license -http://creativecommons.org/licenses/by-nc/4.0/. 277 Advances in Social Science, Education and Humanities Research, volume 478
1.1.1. Macro Review The Dutch who had colonized Indonesia for 350 years had a great impact on the Indonesian people as well as on the 1.1.1.1. Yogyakarta’s Profile exchange value (money), planting clothes, other western cultures such as "Table Manner" which is also a culture of courtesy for Indonesia today. They also introduced the Education system and the architecture of colonial buildings which indirectly became silent witnesses of the Dutch colonial process of its time. Like the Post Office building at the Zero Point of the city of Yogyakarta Mixing of Islamic and Colonial Culture Mixing of these two cultures can be seen from the manifestation of the mosque using stained glass, where stained glass is usually used by the Dutch as aesthetics rather than a room but with the presence of stained glass in the mosque building then this glass not only shows an aesthetic but also raises religious impression on the building this mosque [4] Image 1 Maps of Yogyakarta Source: QGIS Data by Central Bureau of Statistics of 1.1.1.3. Special Regional Regulation Yogyakarta According to PERDAIS NUMBER 1 of 2017 Regarding the Spatial Planning of the Sultanate and Duchy, it is mentioned Population According to Age Group in article 6 (six) paragraphs 1 (one) and 2 (two) namely: and Gender in the City of Yogyakarta (1) The policy of realizing City Spatial Planning according to Catur Gatra Tunggal (2) The philosophy of Catur Gatra Tunggal at point 1 (one) 60 – 64 includes: 40 – 44 a. four elements forming the identity of the city, consisting 20 – 24 of: 0 – 4 1. Keraton as the center of city government 40,000 20,000 0 20,000 40,000 2. The square as the center of social cultural activities 3. Gede Mosque as a center for spiritual activities; and Laki – laki Perempuan 4. The market as a center of economic activity b. there is a core part of the city, Kutha Gara Article 9 Yogyakarta Palace is in the Keraton District with an area of o The direction of the spatial structure in the Sultanate's 1.40 Km2. Yogyakarta City Region stretches between 110 Strategic Space unit and the Duchy's Strategic Space Unit 24I 19II to 110o 28I 53II East Longitude and 7o 15I 24II to o are prepared regarding: 7 49I 26II South Latitude with an average height of 114 m a. Utilization of Space along the network of facilities and above sea level and dominated with average age in infrastructure while maintaining community cultural values productive age which around 20 – 24 years old. [2, 3] and environmental sustainability; and b. Quality and reach of integrated facilities and infrastructure network services in the Strategic Land Unit of 1.1.1.2. Yogyakarta’s Architectural Building Side the Sultanate Land and the Duchy Strategic Land Unit Indonesia as a country that used to be colonized by many Article 10 western cultures such as Netherland, England and Referral Spatial Patterns on the Strategic Space Unit of the Portuguese also have uniqueness in their buildings Sultanate Land and the Duchy Strategic Space Unit are especially Yogyakarta. The building type are being divided established for: into four type of Architectural design based on culture a. maintains cultural heritage architecture; influence. b. aligning the architecture of buildings with architectural Vernacular Architecture heritage; It is an architecture that has been formed for a long time c. enhances cultural potential; from cultures that have existed in Indonesia forming d. protects social and religious interests; traditional Indonesian houses, which until now are known e. encourages improvement of community welfare; as traditional Indonesian traditional houses. f. controlling the use of space; Entry of Hindu-Buddhist Culture g. enhances environmental protection; At this time there was an acculturation of Hindu-Buddhist h. controlling the sustainable use of natural resources; culture which produced buildings that had reliefs as well as i. increase conservation of water resources; and / or cultural sites that were used as a means of tourism recreation j. protects the public from disaster risk in Taman Sari Tourism Complex Article 11 Colonial Period (Dutch Colonial) (1) The Strategic Space Unit of the Sultanate consists of:
278 Advances in Social Science, Education and Humanities Research, volume 478
a. Strategic Space Unit of the Sultanate in the Land of 6. GAR ≥ 10% (more than or equal to ten percent). Keprabon; and (5) Special architectural provisions in the Palace Strategic b. Strategic Space Unit of the Sultanate on Land Not Space Unit include: Keprabon. 1. the architecture of buildings in the core zone is made in (2) The Strategic Space Unit of the Sultanate as referred to harmony with the architecture of existing cultural reserves; in paragraph (1) is proposed by the Sultanate to the Regional and Government. new building architecture using the traditional architectural (3) Strategic Space Unit of the Sultanate in Keprabon Land style of Yogyakarta [2] as referred to in paragraph (1) letter a, includes: a. Palace; b. Tomb of the Mataram Kings in Imogiri; 1.1.2. Micro Review c. The Axis of Philosophy from the White Monument Monument to the Krapyak Stage; A city can’t be separated with their culture, so is Yogyakarta d. King Mataram Mosque and Tomb in Kotagede; has been said above that Yogyakarta is a cultural city which e. Nagoro Pathok Mosque; has its own regulation based on their culture. The culture f. Mount Merapi; and itself could be seen in their cultural ritual, religious beliefs g. Samas Beach - Parangtritis. even architectural accents. (4) Strategic Space Unit of the Sultanate on Non-Keprabon Land as referred to in paragraph (1) letter b, includes: a. Kerto - Pleret; 1.1.2.1. Philosophical Axis. b. Kota Baru; c. Prambanan Temple - Ijo Temple; The philosophical axis extends from the Krapyak Stage to d. Sokoliman; the Tugu Golong Gilig with the palace in the middle. This e. Menoreh Hills; axis symbolizes the birth of a baby who is processing into f. Karst Gunungsewu; and adulthood. starting from the Krapyak Stage which is a g. Gunungkidul South Coast. symbol of Yoni or a female reproductive organ, and the Article 12 palace as a container or training humans to reach maturity (1) Palace Strategic Space Unit as referred to in Article 11 so they can go to the Tugu Golong Gilig and face God or as paragraph (3) letter a function as the center of the spatial the citizen called “Sanghyang Wenang”. system from the spiritual and cultural aspects. Panggung Krapyak (2) Utilization of the space allowed in the Strategic Space Is the most recent series of buildings erected by the ruling Unit of the Palace includes: king at the time Sultan Hamengkubuwana I,or known as a. core zones include: Prince Mangkubumi. The Krapyak Stage building was 1. economic and tourism activities by not changing the originally intended as a stage where the sultan and his shape of cultural heritage buildings; family rested and watched his family members hunt deer, a 2. Home industry activities that do not impact on building consisting of two floors, divided into 9 segments environmental pollution; and has a door to the four cardinal directions. 3. activities in North Alun-Alun by observing the function The Krapyak stage is an embodiment of the symbol of 'yoni' of North Alun-Alun as an entity of Chess Gatra Tunggal; or the symbol of a woman's vital organ which later becomes and a partner for a 'phallus' or monument. Also is the last 4. Tourism support activities on condition that they do not monument of the imaginary line on a straight line lor - kidul. have the potential to damage the cultural and scientific Keraton Yogyakarta heritage area. Keraton Yogyakarta was originated from Mataram Islam b. buffer zones include: Kingdom which according to legend the sultan chooses the 1. economic activity; place based on the revelation from God or what they called 2. cultural and historical tourism; “Sanghyang Wenang”. It’s started in a forest or alas, while 3. science research and development; and forming the palace the sultan’s family were staying in a 5. buildings supporting the function of the area of cultural guesthouse called “Ambar Ketawang” and after it formed preservation and science. they finally stay in Keraton [4] (3) Utilization of space not permitted in the Strategic Space Golong – Gilig Monument Unit of the Palace includes: The Golong – Gilig monument was being called as final a. activities to build multi-storey buildings and / or monument from the philosophical axis. It was build based buildings with heights exceeding Siti Hinggil's height in the on a hope where it could determine the relationship between core zone; and the citizen and their sultan or king. While its existence it 4. activities that can interfere with the protection function finally destroyed by the earthquake and was rebuilding of the cultural heritage area in the buffer zone; again by the Netherlander with a different design with an (4) Spatial Intensity Provisions in the core zone of the intention to break the relationship between the sultan and Palace Strategic Space Unit include: his people. 1. BCR ≤70% (less than or equal to seventy percent); 5. FAR ≤ 0.7 (less than or equal to zero point seven); and
279 Advances in Social Science, Education and Humanities Research, volume 478
1.1.2.2. Grebeg Maulud Ritual b. Grebeg Maulud a. Sekaten Sekaten is a traditional ceremony that commemorates the Maulud Grebeg is the highlight of the Sekaten event which birthday of Prophet Muhammad SAW which is every 5th of is usually held on every 12th of Rabiul Awal at 08.00 - the month of Java Maulud or Rabiul Early in the Hijri year. 12.00 with guarded by 10 types of palace bregada. Then, a Initially, this ceremony was used by Mangkubumi to invite mountain of glutinous rice was paraded along the the people of Yogyakarta to follow the religion of Islam. Kemandungan route, the Great Mosque, Alun - Alun, until On the first day the ceremony began with Abdi Dalem's it ended at kepatihan. These mountains will then be accompaniment along with 2 (two) sets of Javanese distributed to be brought home and planted to drive away Gamelan Kyai Nogowilogi on the north side of the Great the 'reinforcements'.[5] Mosque and Kyai Gunturmadu on the south side of the Great Mosque. [5]
1.2. Our Contribution
This paper hopefully can determine how important culture religious and cultural beliefs that formed the city. So that is to a city, that the culture itself could affect the form of the people can respect more their culture and attracted to learn city, its spatial form can be affected by culture so the citizen. more about the culture also feeling the culture through the Especially in an eastern country that still has some sort of tourism of the city.
1.3. Paper Structure
The rest of the paper is organized as follows. The first will determine the enthusiast of its people to their culture. section will explain about the history of Keraton Then it will reveal the relation between the philosophical Yogyakarta, the cultures, and the philosophical axis and axis and the spatial form on sectin 3, and finally will Yogyakarta Profile. The section 2 will explain the conclude everything on section 4. ceremonies, how’s it being held and how many people in it Table 1 Table of Space Usage in Large Ceremonies 2. BACKGROUND
2.1. Use of space in large ceremonies
Upacara Rute Pengalihan Durasi Rute Jumlah Pemakai Jalan Adat Kendaraan
Grebeg 3 hours (09.00 – Keraton – alun alun – Road had been closed - Total Soldiers: 400 people Maulud 12.00) Kepatihan temporarily - Total citizen at pavements: 2000 people
- Total Elephant: 2
- Total white horse: 2 ekor
Source: Personal Preparation
280 Advances in Social Science, Education and Humanities Research, volume 478
Image 2 Side Road Cross in The Process of Ceremony Source: Personal Preparation
Image 3 Above Side of Road Cross in The Procession of Ceremony Source: Personal Preparation
Image 4 The Route of Grebeg Maulud Procession Image 5 Illustration of Philoshopical Axis Source: Personal Preparation Source: Personal Preparation
By seeing the total audience that attracted to the religious Image 3 and seeing the illustration of the ceremony/ritual ritual that can be seen in Tabel 1. and being compare by on Image 4. the ritual itself can determine not only the Image 1 and Image 2, it can be known that people or citizen gratefulness of their citizen but also reliving the process of in Yogyakarta really respect their own culture and by life from womb, being an adult and go back to God. walking towards the philosophical axis as being seen in
281 Advances in Social Science, Education and Humanities Research, volume 478
2.2. City Spatial
Image 6 Map of Studied Area Source: Personal Preparation
• The high intensity of the buildings in chapters 1, 2 and 4 • These areas then also attract tourists because of the is influenced by tourism elements and philosophical axis philosophical and desire of tourists to have an impression elements which also influence the dominant points along rather than the visiting process. the philosophical axis namely Tugu Golong - Gilig / Tugu Pal Putih / Tugu Jogja, Malioboro St., and the area around • The famous Malioboro street on the philosophical axis of the Krapyak Stage. the city of Yogyakarta later led to a local regulation that said that the area around the Malioboro area was only allowed • These areas then evoke the commercial side of the area for accommodation for tourists whether hotels or around it, giving rise to souvenir shops which are then homestays. attractive to visiting tourists. • The high BCR in these areas is due to the density of shops • The high intensity of the buildings in chapters 1, 2 and 4 or storefronts which eventually cover the GSB of each store is influenced by tourism elements and philosophical axis as well as in the Malioboro area where 3m wide pavements elements which also influence the dominant points along then 1m is used as a storefront of existing shops. the philosophical axis namely Tugu Golong - Gilig / Tugu Pal Putih / Tugu Jogja, Malioboro St., and the area around • In section 3 or in the Jeron Beteng area or in the Keraton the Krapyak Stage. Fortress, it is seen that there are no settlements or commercial areas that violate the written rules with the • These areas then evoke the commercial side of the area specified BCR and FAR, also influenced by local culture around them, giving rise to souvenir shops which are then and beliefs to not have settlements with elevations attractive to visiting tourists. exceeding Sitihinggil Palace. In addition, the area around the palace fort or inside the palace palace some of them are the residence of the son-in-law of Sultan HB X.
3. CONCLUSION
1. The theory in the book "Javanese Architecture: Axis that runs from North to South Yogyakarta. Cosmos, Culture, and Power" states that there are Although there are still similarities in the goal of several elements used in building houses in Java such focusing on the "Quiet Sanghyang", these rules are as Mancapat, Prapat, Repatan which has no influence only used as rules in constructing a building, especially on the spatial along the Philosophical Axis of in the strategic space units of the palace. Yogyakarta City. This is because there is no relationship between these rules with the Philosophical
282 Advances in Social Science, Education and Humanities Research, volume 478
2. With the philosophy of the Philosophical Axis palace 4. Abdi dalem's residence was originally intended only becoming more alive with the philosophy that for the servants of the palace and in general, the role of underlies this main road, then the main road along the the courtiers was carried on from generation to Philosophical Axis becomes a center of tourism and a generation and had its settlement named according to center for souvenirs that revives the economy and the duties or work of the courtiers. In this era of tourism of the City of Yogyakarta. This has a positive globalization, in the end, the village servants' impact on the people of the city of Yogyakarta because settlements are also inhabited by people of other it not only awakens the tourism side of the city of livelihoods. This in turn makes the role of the palace Yogyakarta through the values contained in the servants as perpetrators and cultural preservation Philosophical axis but can also revive the economy of increasingly important wherein the palace servants its people. later become role models for the communities around where the servants live. This has a positive impact on 3. Privileges of functions and elements can be seen in the community around the village because the role of flexible elements in the use of road spaces such as at the servants in the palace can then increase the the Grebeg Maulud traditional ceremony with roads enthusiasm of the surrounding community to be more and cars that can be adjusted and traffic that can be concerned about the local culture and participate in diverted with an atmosphere that remains conducive, preserving it. However, there is also a negative side to has a positive impact in terms of cultural values and this event where the role of hereditary courtiers, then social. experienced a decrease in resources due to the development of the era and the many external influences that affect the surrounding community.
ACKNOWLEDGMENT
REFERENCES
[1] D. I. J. Santoso, Arsitektur Kota Jawa: Kosmos, [11] P. K. Medan, "Dinas Tata Ruang," 09 05 2016. Kultur & Kuasa, Jakarta: Universitas Tarumanagara, [Online]. Available: 2008. http://trtb.pemkomedan.go.id/artikel-755-tata- [2] G. D. I. Yogyakarta, PERDA NO 2 TH 2017 ruang.html. TENTANG TANAH KASULTANAN DAN [12] Suryanto, "Aspek Budaya dalam Tata Ruang Kota KADIPATEN, DIY YOGYAKARTA: PEMDA, Jogja," 2015. 2017. [13] A. Tag, 4 Maret 2017. [Online]. [3] S. I. A. Kependudukan, "Sistem Informasi [14] S. Affandy, "PENANAMAN NILAI-NILAI Administrasi Kependudukan," 2018. [Online]. KEARIFAN LOKAL," p. 196, 2017. [4] I. R. F., "Joglo dan Kosmologi," Yogyakarta, KHP [15] E. Y. T., Tinjauan Interdisipliner dalam Mengkaji Widyabudaya Keraton Ngayogyakarta Hadiningrat, Aspek Kosmologi dalam Arsitektur, 2017. 1997, pp. 16 - 18. [16] G. T., "Cosmos, Center, and Duality in Javanese [5] K. Jogja, "Lambang," 2019. [Online]. Architecture Tradition: The Symbolic Dimensions of [6] N. W. Sartini, "MENGGALI NILAI KEARIFAN House Shapes in Kota Gede and Surroundings,," LOKAL BUDAYA JAWA," pp. 28 - 37, 2009. California, University of California at Berkeley, [7] M. Manroe, "maxmanroe.com," [Online]. 1989, p. 41. [8] L. E. Prasetya, "Re-Emphasize Urban Linkage [17] R. Bintarto, Pengantar Geografi Kota, Yogyakarta: U. Continuity As An Effort For," p. 5, 2008. P. Spring Yogyakarta, 1977. [9] Darsiti, Nilai Kearifan Lokal Tradisional Jawa, p. 40, [18] M. Branch, Perencanaan Kota Komprehensif, 1989. Pengantar dan Penjelasan, Yogyakarta: Gadjahmada University Press, 1995. [10] K. N. Hadiningrat, 10 07 2017. [Online]. Available: https://www.kratonjogja.id/tata-rakiting- [19] S. Kutaya, Sejarah Daerah Istimewa Yogyakarta, wewangunan/4/tata-ruang-dan-bangunan-kawasan- Jakarta: Departemen Pendidikan dan Kebbudayaan inti-keraton-yogyakarta. Republik Indonesia., 1997.
283